What does it mean that we should preach the gospel to every creature (Mark 16:15)?

But it is more than unwise. It is positive opposition to the Word of God; not only to the quotations which stand at the head of this paper, but to the spirit and teaching of the entire volume. Hearken to the risen Saviour's commission to His first heralds: "Go ye into all the world, and preach the gospel to every creature." (Mark 16:15) Is there so much as a single point, in these words, on which to base a question about election? Is any one, to whom this glorious gospel is preached, called to settle a prior question about his election? Assuredly not.

"All the world" and "every creature" are expressions which set aside every difficulty, and render salvation as free as the air, and as wide as the human family. It is not said, "Go ye into a given section of the world, and preach the gospel to a certain number." No; this would not be in keeping with that grace which was to be proclaimed to the wide, wide world. When the law was in question, it was addressed to a certain number, in a given section; but when the gospel was to be proclaimed, its mighty range was to be, "All the world," and its object, "Every creature."

But it is more than unwise. It is positive opposition to the Word of God. Hearken to the risen Saviour’s commission to His first heralds: ‘Go ye into all the world, and preach the gospel to every creature’ (Mark 16:15). Is there so much as a single point, in these words, on which to base a question about election? Is anyone, to whom this glorious gospel is preached, called to settle a prior question about his election? Assuredly not.

‘All the world’ and ‘every creature’ are expressions which set aside every difficulty, and render salvation as free as the air, and as wide as the human family. It is not said, ‘Go ye into a given section of the world, and preach the gospel to a certain number.’ No; this would not be in keeping with that grace which was to be proclaimed to the wide, wide world. When the law was in question, it was addressed to a certain number, in a given section; but when the gospel was to be proclaimed, its mighty range was to be ‘all the world’ and its object ‘every creature’.

The scope of this Gospel commission is the largest possible. It is "all the world," and not merely the little land of Israel. Moreover it is to be preached to "every creature," and not to the Jew only. It is, in other words, for everybody everywhere. The blessing that the Gospel conveys is spiritual in nature, for it brings salvation, when faith is present and baptism is submitted to. We must not transpose the words, baptized and saved, and make it, "He that believes and is saved shall be baptized."

But in Mark, this prospect of national conversion is a good deal qualified. The terms of the commission are these: "Go ye into all the world, and preach the gospel to every creature: he that believeth and is baptized shall be saved; but he that believeth not shall be damned." It is not the discipling of nations that is contemplated, but universal testimony with partial acceptance. For Mark presents the Lord in service or ministry, and the case of some receiving the Word, and some receiving it not, is anticipated, because such are the results that have attended on all ministry of the Word; as it is said in one place, "Some believed the things which were spoken, and some believed not."

It is perfectly true then and agreed, that there is to be a millennial time of blessing on the earth; and the answer to the question how it is to be introduced is this: the same scripture which reveals that blessed change tells us that it is to be brought in by the Lord's coming and smiting the wicked one; in other words by judgment, and not by the preaching of the gospel. The gospel is of all importance for calling souls from earth to heaven; but it is not the means of dealing with the whole world, and filling it with blessing. It is the means of gathering the church out of the world to Christ. When judgment has had its full course, then the Lord will send out His servants. The Lord will give the word, and great will be the company of those that publish it. "Out of Zion shall go forth the law, and the word of Jehovah from Jerusalem." The present dispensation is one of gathering out in separation from the world. The gospel ought to be preached to all but not with the vain hope that all are ever to believe it. Thus the Lord, in Mark 16, while bidding His disciples to go into all the world and preach the gospel to every creature, takes pains to add, "He that believeth and is baptised shall be saved; but he that believeth not shall be damned." He prepares them for an individual and partial reception of it. Thus they would not be cast down, if they found but a few here and there who received the word of life. It might be but a Dionysius the Areopagite, and a woman named Damaris, and others with them. And what were they to the crowds who listened to the apostle on Mars' hill? It was a matter of joy and thankfulness to hear of any who believed to eternal life, for it is thus that God preserves His servants from being cast down. It is well to know that all are not going to receive the gospel, but that God is accomplishing His own purposes. Therefore, when the Lord blesses the word and awakens the conscience of a poor sinner here and there, it is a cause of rejoicing.

"Afterwards He was manifested to the eleven as they lay at table, and reproached them with their unbelief and hardness of heart, because they had not believed those who had seen Him risen." In their case it is evident that hardness of heart is laid to their door, as the root of their rejecting the testimony concerning Jesus. Yet it is to them that the Lord shortly after (the Evangelist omitting other matters which might distract) says, "Go into all the world, and preach the Gospel to all the creation." What a wonderful process for fitting those men to preach to others! It must be by being made nothing of in their own eyes. Repentance always goes with faith and humiliation; the finding out what we are, specially towards God and His word, is God's way of making us useful to others. The sense of our own past unbelief is used of God when He sends us out to call others to believe; we can understand their unbelief and feel for them in it, having been so unbelieving ourselves. This is not man's way in what he calls ministry, but it is God's. "Go into all the world, and preach the Gospel to all the creation." After what you have proved of yourselves, be confident in God — not in man, but in the God who was so patient with you, and sent you testimony after testimony, till you were compelled to come in. That same God deigns to use you in His work on behalf of others, and as you have proved how persistent God has been in His goodness to you in your unbelief, so do you go on patiently in His service. "Go into all the world, and preach the Gospel to all the creation. He that believeth and is baptized shall be saved; and he that believeth not shall be condemned." It is not enough for you and for Christ's glory that you believe: "he that believeth and is baptized shall be saved." Baptism has this importance — not, of course, saving the man before God, for the essential point as to this is believing that which is unseen of men, but baptism is an open sign and witness of this before men. Thus a man stands to what he believes, and confesses it publicly. He does not say, My heart believes in Christ, but there is no need that I should say anything about it. Baptism is the initiatory testimony that one believes in Christ. It is founded upon His death and resurrection. "So many of us as were baptized unto Jesus Christ, were baptized unto His death. Therefore we are buried with Him by baptism unto death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life" (Rom. 6:3 f.). Not according to the first Adam, who mistrusted God and sinned, and became a dead man; but as Christ was obedient unto death, and has brought us life everlasting righteously through His own death. Baptism acknowledges this, and is as good as saying, I renounce all I am, and every hope from man; I know the first Adam, and myself as a child of his, to be dead: all my hope is in the last Adam. When a man is really brought to this, he is a true believer, and baptism outwardly sets forth the truth of Christ. Thus baptism has a decided value as a testimony before God and men. No wonder, therefore, it is said by Peter that "Baptism [while he carefully eschews any ex opere operato efficacy in the same sentence] also doth now save us" 1 Peter 3:21). If a man refused to be baptized through shrinking from the shame of it, he could not be owned as a Christian at all. Paul, in writing to the Gentiles, shows that the great thing is what has taken place in Christ. Peter insists upon baptism, though he expressly guards them from thinking too much about the outward act; but the grand point is the demand of a good conscience towards God by Christ's resurrection.

Verses 9-20. This is another testimony. The disciples do not appear here as an elect remnant, but in the unbelief natural to man. The message is sent to the whole world. Mary Magdalene, formerly possessed by seven demons the absolute slave of that dreadful power — is employed to communicate the knowledge of His resurrection to the companions of Jesus. Afterwards Jesus Himself appears to them, and gives them their commission. He tells them to go into all the world and preach the gospel to every creature. It is no longer specifically the gospel of the kingdom. Whosoever throughout the world believed and joined Christ by baptism should be saved: he who believed not should be condemned. It was a question of salvation or condemnation — the believer saved, he who refused the message condemned. Moreover, if any one was convinced of the truth but refused to unite with the disciples confessing the Lord, his case would be so much the worse. Therefore it is said, "he who believes and is baptised." Signs of power should accompany believers, and they should be preserved from that of the enemy.

Here are the terms of these diverse missions. In Mark, who bears testimony to the ministry, to the service of Christ in the gospel, it is said to them, "Go ye into all the world, and preach the gospel to every creature." Here is the most simple, the most general mission, and it is added, "He that believeth and is baptized shall be saved; but he that believeth not shall be damned." It was quite simply the preaching of the gospel for the salvation of souls, and the judgment of those who would not believe.

In the sixteenth chapter of Mark, we find Him risen from the dead, and there He says in the fifteenth verse, "GO YE into all the world, and preach the gospel to every creature." (Mark 16:15) That is it. People sometimes say to me, Where shall we preach? He tells you, "Go ye into all the world." I quite admit, if you contend for it, that it was a special injunction to the twelve. But would you limit it to them? We have been noticing that "He gave some apostles; and some prophets; and some evangelists; and some pastors and teachers; for the perfecting of the saints, for the work of the ministry; for the edifying of the Body of Christ" (Eph. 4:11-12). That is to say, He gives in His blessed grace, all that is necessary for the pathway of the saints, and for the carrying out of His work down here, whether in the Assembly, or outside it in the world. "Go ye into all the world," is an imperative command. Have we hearts to obey? Are our hearts so sweetly in tune with Him as to be ready to go.

We know how universal was the field opened for the work of the gospel: Go ye into all the world, said the Master to the apostles, and preach the gospel to the whole creation (Mark 16:15). This general order, which ever abides, does not, however, supersede the direction in detail which the Holy Spirit knows how to supply to the Lord's glory. He will have the servant subject to Christ and exercised livingly about His will: a matter of the deepest moment for all who would serve Him thoroughly, and as obligatory now as of old though we may lack some of the means of intimation. This truth remarkably appears in what follows as it does elsewhere.